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Thera 2.1: Uttara
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(121):Uttara Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =121. Uttara= Reborn in this Buddha-age at Rājagaha as the son of an eminent brahmin(priest) and named Uttara, he graduated in brahmin(priest) wisdom, and became renowned for his breeding, beauty, wisdom and virtue. Vassakāra, a leading minister of Magadha, seeing his attainments, was desirous of marrying him to his daughter. But he with heart set on release declined, and he attended the teaching of the General of the Path(Dhamma).1 Winning faith, he entered the Monk’s order and fulfilled his novice initiate, waiting upon Sariputta. Now the Thera fell ill, and Uttara set out in the morning to seek a physician. On his round he set down his bowl on the banks of a lake and went to the water to wash out his mouth. Then a certain thief, pursued by the police, escaped from the town by the chief gate, and running by, dropped his stolen jewels into the novice's bowl, and fled. Then, as the latter came back to his bowl, the king's men passed in pursuit, and seeing the bowl, said: 'This is the thief! He has done the burglary!' And binding his arms behind, they brought him before Vassakāra,, the brahmin(priest), and punished him. Then the Exalted One(Buddha), meditating the ripeness of his insight, went there, and placing a gentle hand, like dropping of crimson gold, on Uttara's head, spoke thus: 'Uttara, this is the fruit of previous action. Come here to pass, it 110 is to be accepted by you through the power of reflection,' and so taught him the Path(Dhamma) according to his need. Uttara, thus ambrosially anointed by the touch of the Lord(Buddha)'s hand, was transported with joy and rapture, and through the ripeness of his insight and the charm of his Lord(Buddha)'s teaching, so throw off all impurity that he attained sixfold abhiññā(higher knowledge). Rising clear of the stake,2 he stood in the air, performing a miracle out of compassion for others. To the amazement of all, his wound was healed. When asked by the bhikkhus(monks), 'Monk, how were you able, suffering such pain, to apply insight?' he said, 'Since I clearly saw, Monks, the evil of rebirths and the nature of the conditioned, it was not the lesser evil of present pain that could hinder me from increasing insight, and achieving attainment':3 ---- 121 Natthi koci bhavo nacco saŋkhārā vā pi sassatā,|| Uppajjanti ca te khandhā vacanti aparāparaɱ.|| || 122 Etamādīnavaɱ ñatvābhavenamhi anatthi ko,|| Nissaṭo sabbakāmehi patto me āsavakkhayo' ti.|| || ---- 121 There is no life that lasts forever, Nor permanence in things from causes come. They are reborn, the factors of our life, Thereafter they dissolve and die away. 122 Since this the evil claiming all my thought, in truth am I one who did not seek to be. Detached from all that worldly aims commend, Of the intoxicants(defilements/desires) have I now made an end.4 ---- 1 Sāriputta, chief of the disciples till his death. 2 Sūlato uṭṭhahitvā. He was presumably bound or impaled, or otherwise suffering punishment. 3 Viseso. 4 I.e., 'I have won nibbāna and arahantship(enlightenment).' Commentary. = verse 458. ---- 2. Second Section 2.1 First Chapter =2.1-1121 Commentary on the stanza of Uttaratthera= The stanza starting with N’atthi bhavo nicco, in the second Section, constitutes that of the venerable Thera Uttara. What is the origin? This one also, having done devoted deeds of service toward former Buddhas and accumulating meritorious deeds conducive towards escape from rounds of repeated rebirths, in this and that existence, became a knower of charms (vijjādhara), at the time of the Blessed One Sumedha, and wandered about in the sky. On that occasion, the Master, for the purpose of uplifting him, sat down at the foot of a certain tree inside a forest releasing His six-coloured radient rays of Buddha. On going through tha sky, he saw the Blessed One, became pious-minded, descended from the sky and made his offering of bountiful excellently pure Kanikāra flowers to the Blessed One. By the power of Buddha, the flowers formed thenselves in the manner of an unbrella, above the Master. Over that he became all the more pious-minded, died subsequently, sprang up in Tāvatiṃsa, stayed there as long as his life-span lasted, enjoying immense divine prosperity, passed away thence, and wandering about his rounds of repeated rebirths, among divine and human beings, was reborn as the son of a brahmin of great wealth (mahāsāla) at Rājagaha, when this Buddha arose. His name was Uttara. On having attained the age of intelligence, he reached proficiency in (all) brahmanical lore, became respected (sambhāvanīyo) by the world, on account of his birth, handsomeness (rūpa), knowledge (vijjā), age (vaya), moral precept (sīla) and conduct (ācāra). On having seen that prosperity of his, the great minister of Magadha, Vassakāra, became desirious of giving his own daughter to him and informed Uttara of his own intention (adhippāyaṃ). Because of his inclination (ajjhāsaya) of escaping from repeated rounds of rebirths (nissarana) he rejected (paṭikkhipitvā) that (proposal) attended upon the Commander-in-chief of dhamma time after time, listened to his teaching of the truth (dhamma) in the latter’s presence, aptly gained pious faith, became a monk, and having become devoted to duty (vattasampanno), attended upon the Thera. It so happened that there arose, then, a certain disease to the Thera. For the purpose of (procuring) medicine for him, the novice (sāmanera) took his bowl and robe even early in the morning, came out of the monastery, and on his way, he went near the water after having placed his bowl on the bank of a lake (taḷāka) and washed his face. Thereupon, a certain unlucky (umaṅga) thief, who was pursued by watch men, came out of the city but by the main gate (aggadvāra) and as he fled he threw the bundle of gems (ratanabhaṇḍika) held (gahitaṃ) by himself into the bowl (patta) of the novice (sāmanera), and escaped (palāyi). The novice went towards (upagato) the vicinity (samīpaṃ) of his begging bowl. The royal retainers (rājapurisā), who were in pusuit of the thief, found the bundle (bhaṇḍika) in the bowl of the novice, bound the novice (sāmanera) with his arms (fastened) behind his back (pacchābāhaṃ) saying “This is the thief; by this one, theft had been committed,” and showed him to the brahmin Vassakāra. At that time Vassakāra held office (niyutto) in the royal hall of judgement and passed (his) order with regard torture and maiming as punishment (chejjabhejjaṃ anusāsati). Because he bore malice thus:– “Formerly, he did not take my word; he became a monk amongst pure sects,” he had that novice umpaled (sūle uttāsesi) while but alive (jīvantameva), without aven scrutinising (asodhetvāva) the act (kammaṃ). At that juncture, the Blessed One, had a look at the all-round maturity of his knowledge, went to that spot, placed on the head of Uttara His long-fingered (dīghaṅguli) soft (mudu), and tender (taluna) hand covered with (gunṭhita) net-like long nails (jālā), resembling the bearing (dhāra) of oozing (paggharanta) natural (jāti) vermilion (hiṅgulaka) gold essence (suvannarasa), because of the bringing forth (ābhatāya) of the clinging (sita) mixed up (sambhinna) of the vibrating (vipphuranta) ray of light (mayūkha) of the jewel (mani) hands and nails (hatthanakha), and taught the truth (dhamma) commensurate (anurūpaṃ) with his inclination (ajjhāsaya) after having said thus:– “O Uttara! This consequential fruition (phalaṃ) has arisen (uppannaṃ) for your former action (purimakamma) there, endurance (adhivāsanā) should be exercised (kātabbā) by you with the vigour (balena) of reflective regard (paccavekkhana). Uttara aptly gained immense (uḷāraṃ) zest and elation (pītipāmojjaṃ), because of having well-become (sañjāta) faithfully pious (pasāda) and delighted (somanassa), with the excellent touch of the Master’s hand, similar to the sprinkling (abhiseka) of ambrosia (amata), entered (samāruḷho) upon the path (magga) of developing spiritual insight (vipassanā) according as augmented (yathāparicitaṃ), and because of the state of having reached (gatattā) the all-round maturity (paripākaṃ) of knowledge (ñānassa), and by means of the beauty of instruction (desanāvilāsena) by the Master as well, there and then, had all his depravity thrown off (khupetvā) by means of successive stages (paṭipāṭiyī) of the right path (magga) and became an Arahant with six sorts of higher-knowledge (abhiññā). Hence, has it been said in the Apadāna:– “The self-awakened Buddha named Sumedha, with thirty two excellent marks (lakkhana), the Blessed One, being desirous (kāmo) of seclusion (viveka) went toward (upāgami) Himavanta. The foremost merciful sage, the most excellent of men having pene- trated (ajjhogāhetvā) into the Himavanta, sat Himself down having crossed his legs (pallaṅkaṃ ābhujitvāna). I was then a soceror (vijjādharo), a wanderer in the atmosphere (antalikkha- caro). Having caught hold (gayha) of three-staked good going (tisūlaṃ sugataṃ), I then went in the sky. Buddha lighted the forest like unto fire at a hill-top, resenbling even the full moon, and similar to Sal sovereign blooming with flowers (phullito). Having come out from forest top (vanaggā), Buddha’s rays rediated and ran similar to (saṃkāsā) the colour of reed fire (naḷaggi); on having seen it my mind became piously pleased (pasādayiṃ). As I sought. (vicinaṃ), I lighted upon (addasaṃ) heavenly sweet- scented (devagandhikaṃ) Kanikāra flowers. Having brought three flowers, I made my reverential offering to the best Buddha. Owing to the power of Buddha, my three flowers, then, made (themselves) into a shade for the Master, their stalks above and petals below. On account of that act, well-done, as well as owing to my volition (cetanā) and self- resolution (panidhīhi), I went up to Tāvaṭiṃsa when I gave up my human body. There, my mansion was well-mad and known as Kanikārī, which was sixty leagues (yojana) in height and thirty leagues (yojana) across (vitthataṃ). A thousand sections (kanḍaṃ), a hundred turrets (bhenḍu) adorned with flags (dhajālu) made of gold (haritūmayaṃ); a hundred thousand pinnacles (niyyūhā) became apparent (pātubhaviṃsu) in my mansion. Thrones (pallaṅka) made of gold, jewels and rubies (lohitaṅka) as well as crystal were there wherever and whenever they were wanted. Highly costly bed, spread ober with (yutaṃ) assortment (vikatī) of mattress, (tūlikā), with rug having hair on the upper side (uddhalomiṃ) at one end (ekantaṃ); well- provided with (samāyutaṃ) a pillow (bimbohana), was there also. Having come out of my mansion, I kept wandering about on a divine tour (devacārikaṃ); according as I wanted to go, I was surrounded by the congrega- tion of divine-beings. I stood under the flower which formed a roof above me; all around for a hundred leagues (yojana) I was shaded over (chāditaṃ) by Kanikāra flowers. Sixty thousand musical instruments entertained (upaṭṭhahuṃ) me from morn till eve’ (ayaṃpātaṃ); musicians always surrounded me; they were never weary (atanditā) night and day. There, with dancings, singings, strikings (tāḷehi) and beatings (vāditehi) I bemused myself (ramāmi) sportingly (khiḍḍā) and delightfully (ratiyā); I was joyful (modāmi- kāmakāmahaṃ). There, having had my food and drink I then enjoyed myself in the abode of three and thirty; accompanied by bevies of beautiful ladies I bemused myself in the most magnificant mansion. For five hundred times (satānaṃpañcakkhattuṃ) I secured (akārayiṃ) the sovereignty of celestial beings; for three hundred times (satānaṃ tīnikkhattuīṃ) I was a world-king; special sovereignty (padesarajjaṃ) in abundance (vipulaṃ) could not be counted numerically (gananāto asaṅkhiyaṃ). As I wandered about my rounds of repeated rebirths in this and that existence (bhave bhave), I gained much wealth; there had existed no decrease of my belongings; this is the fruitful result of my reveren- tial offering to Buddha. I wandered about my rounds of repeated rebirths in two (kinds of) existences, the divine and then human; I do not remember (jāhāmi) any other destination (gati); this is the fruitful result of my reverential offering of Buddha. I was born (pajāyāmi) in two types of families; the princely warrior (khattiya) and the brahmin; I do not remember (jānāmi) to have been in the family of low social status (nīce kule); this is the fruitful result of my reverential offering to Buddha. Elephant transport, horse-conveyance, palanquin (sivikā) and chariot (sandamānikā); I gained but all of these; this is the fruitful result of my reverential offering to Buddha. Crowds of female-slaves, groups of slaves (dāsagena), well-adorned ladies; I gained but all of these; this is the fruitful result of my reverential offering to Buddha. Silk and wollen garments (koseyyakambaliyāni), linen (khoma) and cotton clothes, I gained but all these; this is the fruitful result of my reverential offering to Buddha. New clothes, fresh fruits, wholesome meal of top taste (navaggarasabhojanaṃ), I gained But all these; this is the fruitful result of my reverential offering to Buddha. Do chew this; do eat this; do sleep on this bed; I gained but all these; this is the fruitful result of my reverential offering to Buddha. I was respected everywhere; my reputation went extremely up; great was my flank (pakkho) always; ever unsplit (abhejja) was my audience (pariso); I was the most excellent among my relatives; this is the fruitful result of my reverential offering to Buddha. I did not know of cold and heat; there did not exist any burning heat (parḷāho); moreover, there did not exist in my heart any mental misery (cetasikaṃ dukkhaṃ). Having become gold complexioned,I wandered about my rounds of repeated rebirths in minor and major existences (bhavāhave); I did not know of any fading of complexion (vevanniyaṃ); this is the fruitful result of my reverential offering to Buddha. Having passed away from the divine world, and having been urged (codito) by my bright base (sukkamūlena) I was reborn in the city of Sāvatthi, in the well prosperous (Suaḍḍhake) wealthy brahmin family (mahāsāle). Havign given up (hitvā) the five strands (gune) of sensual pleasures (kāma), I became a houseless monk; I was in the seventh year of my birth when I attained Arahantship. Buddha, the possessor of eyesight, having come to know my wualities (guna) gave me full ordination (upasampādayi); young and tender (taruno), I was the object of honour. (pūjaniyo); this is the fruitful result of my reverential offering to Buddha. My divine eye is crystal clear (visuddha); I am clever in concentration (samādhi); I have attained perfection in higher knowledge; this the fruitful result of my reverential offering to Buddha. I have accordingly arrained analytical knowldege and become on adept in the foundations of magical powers (iddhipāda). I have attained perfection in my deeds (dhommesu); this is the fruitful result of my reverential offering to Buddha. It was thirty thousand aeons (kappa) ago that I specially made my reverential offering to Buddha; I do not remember any evil existence (duggati); this is the fruitful result of my reverential offering to Buddha. My depravity had been burnt: … Buddha’s instruction had been carried out.” Having, however, become an Arahant complete with six sorts of higher-knowledge, he rose up from his stake of impalement (sūlato), stood in the sky and showed the miracle (pāṭihāriyaṃ) out of sympathy for others (parānuddayāya). The multitude of men became astounded and wonder-minded (acchariyabbhutacitta). There and then his sore (vano) healed well (saṃrūḷhi). When enquired by monks thus:– “Friend! Experiencing that like pain (dukkhaṃ), how were you able to indulge yourself in the development of spiritual insight (vipassanaṃ),” he spoke these two stanzas, in order to show thus; “Friends! How much worse (pageva) was my disadvantage (ādīnavo) in the sea of saṃsāra? Well seen by me, had been the nature of confections (saṃkhāra); In this manner I was able to increasingly develop spiritual insight and attain distinction (visesa) in spite of the fact that I had to be experiencing pain (dukkhaṃ).” 121. “There does not exist any existence which is permanent (nicca); neither are the confections (saṅkhāra) con- stant (sassata); those aggregates (khandhā) come into being (uppajjanti) and pass away (cavanti) now and then (aparāparaṃ). 122. Having comprehended this disadvantage, I have become free from desire for any existence; I have escaped (nissaṭo) from all sensual pleasures (kāma); by me the extinction of cankers (āsavekkhaya) has been attained. There, n’atthi koci bhavo nicco means: existence of action (kammabhavo), existence of spontaneous springing up (upapattibhava), existence of sensual pleasure (kāma-bhava), existence of form (rūpabhava), formless existence (arūpabhava), existence of perception (saññī), existence of non-perception (neva saññināsaññī), existence of one constituent of a being (ekavokāra), existence of four constituents of a being (catuvokāre), existence of five constituents of a being (pañcavokāra); thus, is the classification (bhedo) in this manner; there also low (hīno), middle (majjhimo), exalted (ukkaṭṭho), long living (dīghāyuko), abundantly blissful (sukhabahulo), miscellaneously (vomissa) happy and miserable (sukhadukkho); thus, is the detailing (vibhāgo) in this manner; there exists no one who is permanent (nicco), constant (dhūvo), firm (thiro) and not subject to mundane matter (apalokiyadhammo), because of the fact of having well arisen (samuppannatā) dependent upon (paṭicca) this or that circumstance (kāranaṃ). Since this is in this manner, therefore, saṅkhārā vāpi sassatā n’atthi (neither the confections (saṅkhārā) also are eternal); thus, is the interpretation (uyojanā). Indeed, derived (upādāya) from the five aggregates (khandhe) which had gained the name; “Saṅkhārā (confections),” because of the fact that they had been fashioned together (saṅkhata) by causes (paccayehi) with the disignation (sāmaññāya) of existence (bhava), they became but confection (saṅkhāra) and because of having thus well-become (sambhūta), they change (for the worse) on account of old age and death; thus, they are subject to change (for the worse) viparināma) because of being not eternal. Like wise, indeed, they are said to be “Sañkhāra (confections). On that account, he said thus:– uppajjanti ca te khandhā, cavanti aparāparaṃ. Those five aggregates (khandhā), which had been said in the mode of (pariyāyena) existence (bhava) as well as in the manner (pariyāya) of confections (saṅkhāra), spring up (uppajjanti) now and then (aparāparaṃ) according to their cause (paccaya); having sprung up (uppanna) also, they, having become all-round oppresses (paripīḷitā) by old age, fall away (cavanti) and get totally broken up (paribhijjanti); thus, is the meaning. By this, he shows that the five aggregates which had gained the term (laddhavohārā) “Bhava and saṅkhāra,” have the nature (sabhāva) of rising (udaya) and disappearance (vaya). Since the three existences also (tayo pi bhavā) were put together (saṅkhate) similar to being ablaze (ākittaṃ) to one who keeps on meditating over the confections (saṅkhāre) after having led them up to (āropetvā) the three characteristics (lakkhana) to one (therefore) who has come to understand (jānitvā) the ādīnavaṃ dosaṃ (defective disadvantage) but very early, a fortiori, by means of the wisdom of spiritual insight, the confections (saṅkhārā) have seen by means of the characteristics of impermanence (aniccalakkhanehi) and they stand towards that one (upaṭṭhahanti) in a clearer perspective (vibhūtatarā) as distress (dukkha) and non-self (anatta); on that account the Blessed One said thus: “That which is impermanent is distress (dukkha); that which is miserable (dukkhaṃ) is non-ego (anattaṃ). Just because the three existences stand toward (upaṭṭhahanti) a person who keeps on meditation (sammasantassa) the confections (saṅkhāre) after having led them up to (āropetvā) the three characteristics (tilakkhanaṃ), resembling a burning (ādittaṃ) house (agāraṃ), together with proper danger (sappaṭibhayā), therefore, he said:– “Bhavena’mhi anatthiko.” In this manner, however, there does not but come into being (sambhavati) even any pretext (leso) of some regard (apekkhāya) for sensual pleasures (kāmesu) to a person who is being glided off (vinivattiyamānassa) from existences in every respect; on that account he said: “Nissato sabbakāmehi, thus, I am; thus, is the interpretation (yojanā). I am glided-off-minded (nivattitacitto) from celestial sensual pleasures also, as much as from the human ones: thus, is the meaning. Patto me āsavakhayo is to be construed thus:– Just because, in this manner, I had my confections (saṅkhāra) well wiped out (suparimajjita), seen well all-round the disadvantage in existences and become detach-minded (anāsattamānaso) in sensual pleasures (kāmesu), therefore, thought I had to be seated on the top of the (impaling) stake (sūlamatthake), by me had been attained and achieved the extinction of cankers (āsavakkhaya), nibbāna, and Arahantship also. He gave his advice to the monks thus:– “Effort (ussāho) ought to be made (karanīyo) by others as well as by my fellow -leaders of noble life (sabrahmacārīhi) who happened to be with their minds of having not yet made any attainment (apattamānasehi). The Commentary on the stanza of the Thera Uttara is complete. ----